A man of understanding walketh uprightly, and he doth it with delight, as the opposition implies. Christ’s “burden” is no more “grievous” to him than the wing is to the bird. His sincerity supplies him with serenity; the joy of the Lord, as an oil of gladness, makes him lithe and nimble in ways of holiness.—Trapp.
The folly here meant is the folly of wickedness, and he that joys in that, may well be proclaimed a notorious fool. St. Ambrose saith, all vile dispositions are delighted with the follies of others: but how vile, then, is his disposition who is delighted with his own folly. And yet, how many are there so drunken with this folly that they reel and stagger, and hardly go a right step in all their lives. Now, what is this joy, but a sign of the habit of wickedness generated within them? But a man of understanding considereth his joy, and what it is that causeth it: in joying he considereth, what it is he doth, and how far he goeth, that so he may both walk uprightly to joy, and walk uprightly in joy. This being his chiefest joy to walk uprightly in all his ways.—Jermin.
Not so much, “folly is joyful;” for that is only partially the case. We have already seen (ver. 13) how sin crimps the countenance. But “folly is joy;” that is, the life of a sinner is like a grazed ox, who strikes for the sweetest pasture. The text marks a vital difference:—“A man of discernment, or understanding, makes a direct track.” That is, as a thrifty housekeeper tumbles up her rooms, and makes things right, whether it be pleasant or not, so the Christian, for love of the Almighty, makes things straight, whether a joy or not. Note, then, the vital difference. Folly is joy. It does not arrive at it; but its quintessence is, that it thought it would. While the good, not stupidly either, but as “a man of discernment,” puts duty first, and takes joy as it comes; so answering the words of Christ:—“For whosoever will save his life, shall lose it; but whosoever shall lose his life, for my sake and the gospel’s, the same shall save it” (Mark viii. 35).—Miller.
For Homiletics on Verse 22, see on Chap. [xi. 14] and Chap. [xx. 18].
outlines and suggestive comments.
It is a note of Beda: There are three which in the law are read to be unhappy. He that knoweth and doth not teach, he that teacheth and doth not live accordingly, he that is ignorant and doth not ask counsel. Wherefore in matters of moment it is good not to purpose without counsel: for a purpose ill-settled is never likely to take good effect, and if counsel direct the purpose itself, it will much the better be able to accomplish it. For purposes without counsel are like an earthen vessel broken in the hands of the potter. Turned they are about with the wheel of imagination, but quickly broken in the hand of execution. Be not therefore without counsel, that thou go not without thy purpose; and if thou canst, get many counsellors, whereby thou art likely the sooner to get thine end. For many counsellors are like many hands joined together, and can reach far in attaining thy desire.—Jermin.
I. No mortal man can attain unto such depth of judgment and understanding, to be able sufficiently, of his own knowledge, to manage all his affairs: God will have every man stand in need of his brother’s direction: that is revealed to some which is hid from others; and many eyes may clearly apprehend that which no one could possibly have pierced into. II. Every man by nature is somewhat partial to his affection, and may easily be induced to add weight by colour of reason, to that end of the scale whereunto his desire more inclineth; whereas he that leaneth on neither side, may discern the stronger motives to be on the other side.—Dod.
Many eyes see more than one, and many souls think more than one: therefore never esteem thyself so wise that thou shouldest not seek others’ counsel.—Hasius.
main homiletics of verse 23.
Joy from a Seasonable Word.